Still, the more varied and most intimate experience of divine love cannot come by the pursuit of the impersonal Infinite alone....

The Divine is a Being and not an abstract existence or a status of pure timeless infinity; the original and universal existence is He, but that existence is inseparable from consciousness and bliss of being, and an existence conscious of its own being ) its own bliss is what we may well call a divine infinite Person -Purusha. Moreover, all consciousness implies power, Shakti; where there is infinite consciousness of being, there is infinite power of being, and by that power all exists in the universe....

It is to this Godhead, this Being that the Bhakti of an integral Yoga will be poured out and uplifted. Transcendent, it will seek him in the ecstasy of an absolute union; universal, it will seek him in infinite quality and every aspect and in all beings with a universal delight and love; individual, it will enter into all human relations with him that love creates between person and person....

He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our sours perfection as well as for his joy in us.
   These contradictions lead to a greater intimacy. He is the father and the mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lend itself to our demands upon it. All is unified in that deepest many-sided relation....

Love and Ananda are the last word of being, the secret of secrets, the mystery of mysteries.
                           

  SRI AUROBINDO, The Synthesis of Yoga, III

We should not hesitate to open ourselves. ..to whatever experience of the Infinite we have, to purify and intensify it, to make it our object of constant thought and contemplation, till it becomes the originating power that acts in us, the Godhead we adore and embrace, our whole being is put into tune with it and it is made the very self of our being It will turn all that is into itself, reveal itself as the universal Ananda Brahman and make all existence its outpouring. If we wait upon it for the inspiration of all our inner and outer acts, it will become the joy of the Divine pouring itself through us in light and love and power on life and all that lives. Sought by the adoration and love of the soul, it reveals itself as the Godhead, we see in it the face of God and know the bliss of our Lover.
   Brahman always reveals himself to us in three ways, within ourselves, above our plane, around us in the universe. Within us, there are two centres of the Purusha, the inner soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy .

The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being. When the other upper lotus opens, the whole mind becomes full of a divine light, joy and power, behind which is the Divine, the Lord of our being on his throne with our soul beside him or drawn inward into his rays; all the thoughts and will become then a luminosity, power and ecstasy. The Divine reveals himself in the world around us when we look upon that with a spiritual desire of delight that seeks him in all things.

A universal spiritual Presence, a universal Peace, a universal infinite Delight has manifested, immanent, embracing, all-penetrating. ...This is the Divine seen around us and on our own physical plane. But he may reveal himself above. We see or feel him as a high-uplifted Presence, a great infinite of Ananda above us-or in it, our Father in heaven-and do not feel or' see him in ourselves or around us.

The complete redemption comes by the descent of the divine Power into the human mind and body and the remoulding of their inner life into the divine image--what the Vedic seers called the birth of the Son by the sacrifice. It is in fact by a continual sacrifice or offering, a sacrifice of adoration and aspiration, of works, of thought and knowledge, of the mounting flame of the godward will that we build ourselves into the being of this Infinite.

                             SRI AUROBINDO, The Synthesis of Yoga, 111, ch. VII.